Paul and Silvanus and Timothy.
The Apostle Paul, in his letter to the Thessalonians, puts Timothy along with himself. Meanwhile, in Ephesians he does not do this, although Timothy was known to them. It seems to me that this is because he had the intention of immediately sending it to the Ephesians, which is why it was unnecessary to write the letter on behalf of the one who was supposed to deliver it. This is not the case here: Timothy recently returned from Thessalonica, so he rightly puts him along with himself. But he places Silouan ahead of Timothy, probably because Timothy himself humbly demanded this, imitating the teacher Paul, who counts his disciples among himself. Here Paul does not call himself either an apostle or a servant, as he usually does in other epistles, because the Thessalonians were converts and did not yet know him closely. Therefore, there was no need to remind them of their dignity.
Church of Thessalonica.
Although the Thessalonians were few and had not yet united closely with each other, he calls them a church, encouraging them with the very name: since the name of the church for the most part means many.
In God the Father and the Lord Jesus Christ.
Since there were Hellenic and Jewish churches, he, distinguishing this church from those, says that it is in God the Father. It is a great dignity to be in God. For if anyone is a slave of sin, he is not in God. Note: the preposition in (εν) refers to both the Father and the Son.
Grace and peace to you from God our Father and the Lord Jesus Christ.
He wishes them to succeed more and more in the gifts of God, but also to have peace, not being proud of each other.
We always thank God for all of you.
Praise immediately follows praise to God. For by giving thanks to God for them, he shows that they have fulfilled everything by which God is glorified. But at the same time it teaches humility, since everything is accomplished by God.
Remembering you in our prayers.
That he thanks God is a consequence of their virtues; and what he remembers them in prayers is out of his love for them.
Constantly remembering.
Not only, he says, do I remember you in my prayers, but also at every other time. This is proof of his ardent love.
Your matter of faith.
That is, your constancy. For the work of faith is to stand firm, and not to merely boast of faith in words.
And a labor of love.
What kind of work to love? Simply loving is not difficult; but to love truly is great work. For if someone endures everything for the sake of a loved one, how is it not work? And the Thessalonians really suffered a lot out of love for Paul, as can be seen from the book of Acts (Acts 17:5).
And patience of trust in our Lord Jesus Christ.
He says, you have endured many long trials, and you have endured them, supported by hope. For with full conviction they believed in the rewards prepared: since God allowed them to be tested at the beginning so that no one would say that the preaching was confirmed simply and by flattery, but so that it would be clear that it was not human conviction that was at work here, but the power of God, conquering souls .
Before our God and Father.
This can be understood in two ways: either by remembering before our God and Father; or to understand the work of faith which is before God. So, don’t think that you are working in vain; on the contrary, everything is before God, and He will give the reward.
Knowing your election, brothers beloved by God.
We remember you, he says, because we know that you are chosen by God: for you were chosen preferably over many others for your faith. Where can this be seen, Saint Paul? Listen, he says what follows.
Because our gospel to you was not only in words.
From this, he says, your election is evident, that God glorified the preaching among you. For it was not just that we preached, but there were also signs, because God was pleased that you should believe as His chosen and ordained ones.
But also in force.
That is, in signs that were for the benefit of right-thinking people and for the punishment of the unwise.
And in the Holy Spirit.
Or in spiritual wisdom, not external; or that the Holy Spirit was given to those who believed.
And with a lot of ID.
That is, in disasters and suffering. Just as the sign and the Alms of the Holy Spirit were for the complete conviction of those who believed, so suffering for the preaching constitutes a great confirmation of it.
As you yourself know, we were for you among you.
You, he says, are witnesses of how we treated you among you and with what great readiness we preached: but this too is for you. Since you are the chosen ones, we worked so zealously for you. For what will no one suffer for the sake of God’s beloved? Here he also touches on his exploits, although secretly, since he first wants to praise them.
And you became imitators of us and the Lord.
Strengthens them both with praise and with a reminder that they did not yield to him in danger. Look, what a praise it is to immediately become imitators of the teacher, and not only of him, but also of the Lord! How did they become imitators of the Lord? Because He Himself, having endured great suffering, rejoiced: for this is why He came voluntarily, to say to the Father: glorify Your Son (John 17:1).
Having received the word through much tribulation with the joy of the Holy Spirit.
You accepted the word not just in the face of tribulation, but also in the face of many, that is, with danger. And this can be seen in the Acts of the Apostles. However, you accept this sorrow, precisely the danger, with joy. Explaining how one can rejoice in sorrow, he said: with the joy of the Holy Spirit. The Spirit did not allow you to suffer: the suffering was in them, as in the body, and joy was given from the Spirit. For just as the youths were watered by the cooling Spirit in the fire, so the Spirit also rejoiced you in danger, pointing you to future reward. Look: then someone becomes an imitator of the Lord when he endures dangers with the joy of the Holy Spirit.
So you became a model for all believers in Macedonia and Achaia.
Although Paul came to them after others, nevertheless, he says, you shone so brightly that you became teachers of those who accepted the faith before you. And this is the imitation of Paul, since he came last, but surpassed everyone. Look, he didn’t say: you will be an example for those who believe, but: you have already become an example for believers of how they should believe, namely with warmth and readiness for danger. He calls Greece Achaia.
For the word of the Lord has come from you.
The fame of your virtue caused the sermon to become known to everyone and you showed yourself to be teachers of all. The expression flashed through - it speaks as if of a trumpet, sounding loudly and heard over a great distance.
Not only in Macedonia and Achaia, but in every place the glory of your faith in God spread.
Your example, says the apostle, filled with word and teaching Macedonia and Greece, and every place with wonder that in such a short time you showed such faith. As if speaking about something animate, the apostle used the word: passed.
So we don't need to tell you anything.
The fame of your faith is so strong and effective that people do not expect us to say anything about you; on the contrary, every time we begin to speak in order to lead them to a similar competition, they precede us with their stories of your exploits.
For they themselves say about us what kind of entrance we had to you.
That is, that our coming to you was associated with a thousand deaths, and, however, nothing outraged you against us. On the contrary, you yourself, having been exposed to danger because of us, did not reject us, but treated us as if you had enjoyed countless blessings. This was the secondary entrance. For the apostle, having gone from Thessalonica to Beria, was persecuted, and having come from there to the Thessalonians, he was so received by them that they were ready to lay down their souls for him.
And how you turned to God from idols to serve the living and true God.
That is, you turned easily and more readily. Here, very opportunely, he inserted an admonition, skillfully reminding them from what and to what they had moved and to live worthy of this.
And wait from heaven for His Son, whom He raised from the dead, Jesus, who will deliver us from the wrath to come.
And this is a feature of the same method; because in the form of a narrative he taught to wait for the Son of God. For the best consolation for those who mourn is that the One who suffered has risen and is in heaven, that He will come and deliver us, the mourners, from the coming wrath, that is, from punishment, as those who have truly pleased Him through faith and immaculate life. But he will not spare those who cause us grief. Since disasters are overhead, and blessings are in the future, the apostle ascribes to them great faith, as those who expect and firmly hope for the future.
Chapter two
You yourself know, brethren, about our entrance to you, that it was not inactive.
Great, says the apostle, are your exploits: only we did not use human words, and our entry was not ineffective, that is, without dangers and temptations, and generally without troubles. For, as has been said many times, dangers strengthen faith; without them it would be futile.
But, having first suffered and been reproached in Philippi, as you know, we dared in our God to preach to you the gospel of God with great feat.
Having escaped the dangers in Philippi, we again fell into other dangers with you. Look how he again attributes everything to God, saying: we have dared in our God, that is, those who are animated by Him.
For in our teaching there is no error.
That is, our teaching is not a deception. For those who deceive do not expose themselves to dangers, but rather indulge in luxury: but I exposed myself to dangers. From here, therefore, it is clear that my teaching does not deceive, and that I do not accept dangers for human affairs, but for divine and immutable ones.
No impure motives.
That is, I do not teach anything unclean, as magicians and wizards teach.
No guile.
No desire for disturbances and revolutions, as the followers of Theudas do.
But just as God has deigned to entrust us with the gospel, so we speak.
God, he says, has made us worthy and chosen us to entrust us with the Gospel: He would not have chosen us if He had not found us worthy. Therefore, we remain as worthy as we were chosen by Him for such a great preaching.
Pleasing not men, but God, who tests (δοκιμάζοντι) our hearts.
That is, we do all this not in order to please you, but wanting to please God, who tests the mysteries (for δοκιμάζειν now means), or because He comprehends hearts and gives crowns. No deceiver, wicked or wicked person can please Him.
For we never had a word of endearment before you, as you know.
Since he had previously praised them, so that the praise would not become suspicious, he says: I have never flattered you (which is characteristic of deceivers), and now I do not flatter you.
No kind of self-interest: God is my witness!
And it was not out of passion for money that we preached. That I did not flatter you, and you are witnesses, and that I am not selfish, God is my witness; for you do not know this.
We do not seek human glory either from you or from others.
He did not say: we endured dishonor, or: we did not use honor, so that this would not seem to them a reproach, but: we did not seek honor, although the sermon really demanded this. For if we honor the royal ambassadors with great honor, then we should honor the messengers of God much more. Therefore, how can we do anything for the sake of glory, when as teachers we did not desire honor either from you or from others?
We could appear with importance as Apostles of Christ.
Or: in honor, glory and contentment; or: we could take from you and eat, and be a burden to you. For our dignity required this, to take from you. >But you were quiet among you.
Quiet, that is, meek, unburdensome. Or: quiet (ν"πιοι) among you, that is, gentle, unambitious. For a gentle person does not think of anything like that. The expression among you has the following meaning: in treating you I was the same as you, as if I had not received a higher purpose.
Just as a nurse treats her children tenderly.
Here the apostle shows his tender love. Does the nurse flatter the child? Is she looking for money from the little ones? - So a teacher should be meek and love those who insult him, just as a nurse loves her children, even if they beat her.
So we, out of zeal for you, wanted to convey to you not only the gospel of God, but also our souls. "Όμειρόμενοι υμών, that is, attached to you, and caring for you, from όμοΰ (together) and εϊρω (I unite). (Further, Blessed Theofiilakt says: some read: ίμειρόμενοι, that is willing, but this is incorrect).Therefore, not only, says the apostle, we did not take anything from you, but we desired, that is, we strongly desire to empty even our souls for you, if necessary. Therefore, giving the gospel is a most precious thing, but giving a soul is much more difficult and is a matter of extraordinary love, - This is his conclusion.
Because you have become kind to us.
So that it does not seem that he is talking about all this because he worked for them, and therefore should be honored by them, he says: I do this for no other reason than love. For I do not seek reward, but do everything for the sake of duty itself.
For you remember, brethren, our labor and exhaustion: working night and day, so as not to burden any of you, we preached the gospel of God to you.
He did not say: remember our good deeds, but labor, and not just, but also exhaustion, that is, labor with great diligence. And not only during the day, but also at night. This is what zeal and what care is, so as not to tempt anyone! In words so as not to burden any of you, he shows that the Thessalonians were in poverty.
WITHyou and God are the seers.
God is a reliable witness, but since people do not know whether God testifies to this, he calls those to whom the word is addressed as witnesses.
How holy.
Doing everything that must be done, for this means holy, instead of the expression: with the fear of God.
And righteously.
That is, without extorting money from anyone - απαιτούντες χρημάτων άπαιτ"σεσι.
And impeccably.
Without insulting or giving rise to temptation.
We acted before you, the believers.
Whereas among the infidels the apostle was called godless and a deceiver, an idle talker and completely reckless.
Because you know.
Again he calls them witnesses - a sign that he speaks without any arrogance.
Like each of you, as the father of his children, we asked and convinced.
It’s amazing how he didn’t leave anyone without consolation, but told everyone what they needed! They asked that everything be endured courageously. Therefore, he says, I did not seek fame. Above, the apostle likened himself to a nurse, now he likens himself to his father, showing his love, power and his simplicity. For what kind of father behaves proudly in front of his children?
And they begged you to act worthy of God, who has called you to His Kingdom and glory.
To beg (in the Slavic text - to testify) is already a sign of very strict instruction. Therefore, he says, I did not flatter. After he said: like a father, he added the word: begged (“witnessing”). For not strictly, he says, but as the fathers (witnessing) to act worthy of God. See how he, narrating what happened before, teaches and convinces. For if God calls us into the Kingdom, then everything must be endured.
Therefore, we unceasingly thank God that, having received the word of God that you heard from us, you accepted it not as the word of men, but as the word of God, as it truly is.
Here the apostle also praises the Thessalonians. It cannot be said, he says, that we alone act impeccably in everything, and you showed something incompatible with what I taught you; for you did not listen to us with the same disposition with which people listen, but you listened to us as if God Himself had instructed you. The apostle calls the heard word of God a sermon in which one believes through hearing. How to believe in Him about whom you have not heard? (Rom. 10:14).
Which works in you who believe.
How can it be seen that you accepted my preaching as the word of God? From your actions, he says, that is, it is revealed in deeds. If you had accepted her differently, you would not have endured so many trials so courageously. For just as the apostle himself proves by the dangers he endured that he is not a flatterer or a deceiver, so their measure is revealed by the fact that they endured disasters.
For you, brothers, have become imitators of the churches of God in Christ Jesus which are in Judea.
Lest anyone should understand by the churches in Judea the synagogues of the Jews, he therefore added: in Christ Jesus, in order to show more clearly what is being said about the churches of believers.
Because you also suffered the same from your fellow tribesmen as those from the Jews.
Great consolation! For if the Jews, zealots of the fatherly law, having once believed, suffered so much, how much more must you? It is no small proof of the truth of the Gospel that the Jews willingly suffer for what they themselves formerly persecuted.
Who also killed the Lord Jesus.
And is it surprising that they insulted their fellow tribesmen when they killed the Lord? Look what a consolation it is to be a fellow member of Christ in suffering! Therefore, Paul always points this out in temptations.
And His prophets.
But someone will say that they did not recognize the Lord. What? Have they not recognized their own prophets, whose books they carry everywhere? How did they kill them too? From this it is obvious that they do nothing as zealots of the truth, but rather rage against the truth.
And we were expelled.
Apostles, your teachers. Therefore, you, the disciples, must endure everything, having these examples before your eyes.
And they do not please God.
For how could they please Him whose Son they killed, and before that they also killed the prophets?
And all men are opposed who hinder us from telling the pagans that they may be saved.
For if the salvation of the entire universe must be preached, and they oppose this, then they are the common enemies of the universe. Only extreme envy tends to hinder general salvation.
And through this they always fill the measure of their sins.
This, he says, was done to the ancient prophets, then to Christ, and finally to us, to show that they are in a hurry to reach the full measure of sins, their extreme limit.
But wrath is coming upon them to the end.
That is, for them there will be no more than what was before, there will be no return from captivity and they will not take possession of their land, but until the end, the wrath of God will remain on them. The word wrath (ή όργ") with the article shows that they deserved it, that it was intended and predicted. Having consoled the Thessalonians with the indication that they have many accomplices in temptations, they now also console with the indication that their oppressors will be punished.
But we, brothers, were separated from you for a short time.
Here the apostle speaks of love. Above, he said: as a father of children (v. 11) and: as a nurse (v. 7), and here having been separated (in the Slavic text - orphaned), which is typical of children looking for parents. This is so that we understand from this how much he loved them. But at the same time, it also hints at the sadness in which he was due to separation. And it’s impossible to say, he says, that we should remain apart for a long time, on the contrary, is relatively short and small, so that it can be counted in almost one hour.
With your face, not your heart.
And, moreover, he says, we were separated not by heart, but by face. But also carrying you. constantly in our hearts, we experience sorrow that we are deprived of the opportunity to see you physically. Notice also that those who love deeply have a need to see their loved ones in person, which makes their love even stronger.
All the more eagerly did we try to see your face.
Most of all I cared about seeing those left for a short time. Pay attention to love: I don’t want to come for anything else, he says, but to see your face.
And therefore we, I Paul, wanted to come to you once or twice, but Satan prevented us.
What are you saying? Does Satan forbid? Exactly; for it was not the work of God. The book of Romans says that God prevented (Rom. 1:13 and 15:22); and Luke says that the Spirit hindered them (Acts 16:6); and in the Epistle to the Corinthians he says that it was the work of the Spirit (2 Cor. 1:22). Here it is simple that this is the work of Satan, who brings strong and sudden temptations, of course, with the permission of God. Look how proud he is of his love, showing that he loved them more than anyone, which is why he says: I am Paul, that is, although others wanted to come to you with me, I even decided.
For what is our hope, or joy, or crown of praise?
Are these not the words of mothers, burning with the most tender love, talking to small children? The word crown was not enough for him to show his ardor, but he also added praise. For in you, he says, I hope that for your sake I will be worthy of great boldness before Christ, and joy for the sake of the very thing that you are now, and then you will be for me a crown of praise, that is, a crown of brilliant glory.
Are you not also before our Lord Jesus Christ at His coming?
What? Are the Thessalonians alone your hope, Saint Paul? No, they are not alone. That’s why he said: and you, showing that there were others.
For you are our glory and joy.
How glorious it is to bring such a church to Christ, and such a well-crafted one at that!
Chapter Three
And therefore, unable to bear it any longer, we decided to remain alone in Athens.
That is: chosen and preferred.
And they sent Timothy, our brother and servant of God and our fellow worker in the gospel of Christ.
Such is the concern of the holy Apostle Paul for his disciples that when he himself was held back by some embarrassing circumstances, he sent others to visit his disciples. He did the same then, sending Timothy. And he speaks of him with such praise, not so much exalting him as giving them honor by the fact that he distracted them from the work of serving a worker of the gospel, which was so necessary at such a time.
To confirm you and comfort you in your faith.
Since the Thessalonians were embarrassed that their teacher was subjected to temptation, they needed confirmation and consolation in order not to lag behind the faith. For the temptations of the teacher are no small embarrassment for the disciples, just as the wounds of the leader are for the warriors.
So that no one will be shaken in these sorrows.
The Apostle points out here what benefit the statement on behalf of Saint Timothy had to bring them. This, he says, so that they do not become confused, that is, do not lose heart and do not relax in view of my temptations. For the devil, when he seizes a favorable time for temptation, shakes the unstable with a reminder of the former peace, so that they lag behind what was the cause of sorrows. Some said that σαίνεθαι “to hesitate, to be embarrassed” - is put instead of ταράττεσθαι - “to get excited” - a metaphor taken from dogs who, when being caressed, wag their tails.
Foryou yourself know that this is how we are destined.
Let us hear that Christians are destined to grieve: for he did not say this about the apostles alone. So, when we are appointed to this, what is new if we experience tribulation? Therefore, we must remain unperturbed not only by past temptations, but also by future ones. This should be more typical of us.
For even then, as we were with you, we predicted to you that we would suffer, as it happened, and you know.
Great consolation for the students was when the teacher told them about sorrows in advance. For subsequently they were not embarrassed by them as if they were unexpected. That is why Christ said to the apostles: I told you these things before they happened, so that you might believe (John 14:29). Not only did Paul tell them this, but many other things also came true.
Therefore, I, unable to bear it any longer, sent it.
O Pavel! if you predicted to them that you would endure sorrow, and that they should not worry about this sorrow, then why are you sending again? It turns out that you don't fully trust them yet. By great love, he says, I’m doing it. For those who love also fear for what is safe. At the same time, there were many temptations, and an excessive number of disasters frightened me. That’s why I didn’t say: noticing something in you, I sent, but could no longer tolerate what comes from love.
Learn about your faith.
Here some ask: why does the one who ascended to the third heaven, who heard unspeakable verbs (2 Cor. 12:6), not know what happened to the Thessalonians, but send Timothy to find out about their faith? We can say that the saints who lived before and after Christ did not know everything. For Elisha also did not know about the Shunammite wife (2 Kings 4:8). And Elijah thought that he was left alone, while there were seven thousand others (1 Kings 19:10). And before them, Samuel receives instructions not to pay attention to the face of David’s elder brother (2 Samuel 16:7). So the apostles did not know everything. And this was according to the special care of God, so that neither they themselves would be exalted, nor others would think too much about them, and so that subsequent Christians could not say that they performed feats of virtue, being higher than people, and therefore would themselves indulge in carelessness; on the contrary, so that we know that they did not always hope for God’s help, but accomplished feats through their own labors.
So that the tempter does not tempt you.
“I,” he says, “didn’t imagine that you wavered, except because you were exposed to temptations. You see that confusion in sorrows is the work of the devil, and especially when some are tempted due to the fact that others experience misfortune. This is what he did to Job, embarrassing his wife because he was suffering. However, the devil tempts without knowing whether he will prevail, as can be seen from the example of Job; however, being shameless, he attacks, and if he sees any weakness, he remains and waits; if he sees force, he retreats.
And our labor did not become in vain.
If they turned aside, O Paul, what is it to you? Your work will not remain without full reward from God. However, he says, for a reason strong love, I would consider my work lost.
Now, when Timothy came to us from you and brought us good news about your faith and love.
I, he says, expected this, but the opposite happened. Notice Paul's great joy! He didn’t say: news, but: good news. He considered their firmness in faith to be such a great blessing. And he rejoiced at their love, because it was a sign of their faith.
And that you always have a good memory of us, wanting to see us, just as we do you.
That is, you remember us with praise and approval. Listen, students, and learn to always keep good memories of your teachers. For by doing this you will benefit yourself, not them. It is a very great consolation and joy for the Thessalonians that Paul knows that he is loved by them - this will inflame their love even more.
Then we, in all our sorrow and need, were comforted by you, brethren.
Amazing thing! Paul expresses gratitude to them for not being shaken. We, he says, no longer feel sorrows, but have been comforted not in just one sorrow, but in every one. For joy about you has become a counterbalance to all our needs.
For the sake of your faith.
You, he says, supported me. Meanwhile, in reality it was the other way around: he himself, without yielding to temptations, strengthened them, and gave them praise. For you, he says, did not allow me to feel my temptations.
For now we are alive as you stand in the Lord.
He did not say: we have been comforted, but: we are alive, showing that he considers their stumbling to be death for himself, and their success, standing and establishment in Christ - life.
What gratitude can we give to God for you, for all the joy with which we rejoice over you before our God.
Such, he says, is our joy over you that we are not even able to adequately thank God for you. We consider your success a gift from God. For such a high feeling is not characteristic of the human soul and not of human effort. That is why, although we are obliged to thank Him, we do not find it worthy of gratitude.
Night and day, praying earnestly to see your face.
Notice the strengthening in the expression! Praying earnestly to see them, just as a farmer, hearing that the field he cultivates is replete with fruits, impatiently desires to see it with his own eyes.
And complete what your faith lacked.
If above he testified to their standing, then how does he now say: what was lacking in your faith? They did not take advantage of all the teachings, and they perhaps lacked information about the resurrection and other similar things. There were also many false teachers, which is why he said: what was missing. Where he feared for the faith itself, he says: they sent Timothy to strengthen you (v. 2); And here he says: add, which relates more to doctrine than to statement. For we call imperfect that which lacks a little.
May our God and Father Himself and our Lord Jesus Christ direct our path to you.
If the apostle already includes his prayer in the letter, then this shows that he also prayed in himself to see them. At the same time, he justifies himself that he is far from them not out of negligence, as if to say: May God Himself put an end to the temptations that from everywhere prevent us from going to you on the straight road.
And may the Lord fill you and fill you with love for each other and for everyone.
You see the uncontrollable impulse of love in the fact that he prays for them, so that the Lord will fulfill and fill them with love. And not only to each other, but to everyone. For this is where love for God is revealed, that it strives to embrace everyone. If you love one and not the other, then this is human love.
How we are filled with you.
On our side, he says, it already exists; We ask that in the future there will be on your part. Have us as a measure and example of love.
To establish your hearts blameless in holiness before God and our Father at the coming of our Lord Jesus Christ with all His saints. Amen.
The apostle shows that love benefits themselves, and not those who are loved. May the Lord, he says, fill you with love to strengthen your hearts. By Lord, understand the Spirit, as Basil the Great interpreted it. For who else will establish you blameless before God and the Father at the coming of Christ, if not the Spirit entirely? He did not say: he will strengthen you, but: hearts. For from the heart come evil thoughts (Matt. 15:19). You can be evil without doing any evil, such as: being envious, treacherous, vindictive, holding a false teaching. So, then, a person is truly blameless when he cleanses his heart; then he also has holiness. For, although chastity is primarily called holiness, just as fornication and adultery are also called uncleanness, in general every sin is uncleanness, and every virtue is holiness. The Apostle wants them to be blameless before God and the Father, as now (this is real virtue before God, and not before people, since human judgment is shaky), so at the coming of Christ: for He will judge us before the face of His Father . So, he says, may you be blameless, like all the saints.
Chapter Four
For this reason, brethren, we ask and implore you by Christ Jesus, that you, having received from us how you ought to act and please God, may be more successful in doing so.
After I have told you that it is proper to listen, then listen to what is always necessary to listen. This is what it means, that is, always and incessantly. Look, what humility: he does not consider himself worthy of faith, even in matters of exhortation, but he offers a word from Christ, saying: Christ exhorts you through me. The word received refers not only to words, but also to deeds: for he taught by deeds. What are we asking for? So that you are more successful, that is, so that you try to do more than what the commandments require and rise above the regulations. Just as the earth produces not only what is thrown into it, so the soul should not stop at the decrees, but rise higher.
For you know what commandments we gave you from the Lord Jesus.
The commandment concerns things that must be avoided, the commission of which entails punishment, and the non-commitment of which does not deserve any praise. Meanwhile, there are some things that should not be commanded; that is, not to impose with a threat, but to leave them to the will of the listeners, such as, for example, the distribution of property and virginity. Whoever can contain, says the Lord, let him contain (Matt. 19:12). Possibly, Paul gave them a more threatening command about some matters. Therefore, he does not state this here, but only reminds them. And again in the name of Christ. Not my commands, he says, but Christ’s; so you will obey Him, or you will reject Him.
Forthe will of God is your sanctification.
That is, chastity. Everywhere he commands this virtue, both in the Epistle to Timothy (1 Timothy 5:22), and to the Corinthians (1 Cor. 6:6), and to the Hebrews (Heb. 12:14). For passion is especially strong and therefore requires many and constant medications.
So that you abstain from fornication.
A lot of various types this passion, which is unbearable to even talk about, and therefore he simply said: from all fornication.
So that each of you knows how to keep your vessel in holiness and honor.
Calls the body a vessel. When we are abstinent, the body is clean and we have control over it; when it is unclean, sin controls it. For whatever he commands, the body does like a slave. Actually, then it is in honor when it is chaste. Thus sin is dishonor. Pay attention to the word observe. It shows that chastity requires training and achievement. Where are the Manichaeans and Marcionites who complain about nature?
And not in the passion of lust.
That is, not in desire, which contains passion. For there is also a dispassionate desire, such as the desire for divine things. Or that everything that excites lust, he calls the passion of lust, such as: luxury, wealth, idleness and negligence - each of them can be called the passion of lust. Thus, if we wish to be chaste, then we should not allow ourselves any passion that excites lust.
TOas well as the pagans who do not know God.
Those who do not know God have no hope of reward. Therefore, they do everything for their own pleasure.
So that you do not treat your brother in any way unlawfully or selfishly.
Above, the apostle speaks of fornication in general; now he speaks of adultery, which he rightly calls extortion and crime. For God gave each one a wife and set limits to nature, meaning cohabitation with this one wife. That is why greed relates to this matter, that is, criminal cohabitation; namely against his brother.
Because the Lord is the avenger of all this, as we told you and testified before.
Don’t think, he says that I am saying this only in relation to the brothers; no, one should not have wives of other people, either simply unmarried people or common wives. For the Lord punishes for all this: we do not do this with impunity; we will suffer a much greater punishment, in comparison with the pleasure that we now receive from it. Look: first the apostle begged, then he shamed, saying: like the pagans, then through arguments he showed the vileness of this vice, calling it covetousness; finally, he intimidates and reminds them that they have often heard this from him.
For God has not called us to uncleanness, but to holiness. So he who is disobedient is not subject to man, but to God, who gave us His Holy Spirit.
After saying that you are offending your brother and pointing out that God will take revenge, he now spreads his thought, showing that even though the unfaithful suffered this, the guilty one will still be punished. For it is not by avenging him that God will punish you, but for Himself, He called you so that you would be pure, and you offended with your uncleanness the One who gave you the Holy Spirit. Therefore, whether you defile your married slave or your queen, the guilt is the same: for you offend God alone. Even if you commit fornication (and do not commit adultery), God will still take revenge, because you have defiled His Spirit. Or another way: God, seeing that in such matters we show more contempt for Him than for people, will avenge Himself. In front of people, we try to prevent them from seeing us with their own eyes, but we show contempt to God, despite what He sees.
There is no need to write to you about brotherly love (έχετε).
The Apostle no longer speaks of love for everyone, but of love for the brethren. By the omission itself, he exhorts, achieving two goals: firstly, this matter is so necessary that he has nothing to learn, for everyone knows that it is of particular importance for everyone. Secondly, by this he admonishes them more, urging them not to fall below the concept that he had of them, considering them to have already corrected themselves.
For you yourselves have been taught by God to love one another.
See how he praises them, saying that God Himself teaches them this virtue. The prophet also said this: they will all be taught by God (Is. 45:3; Jer. 31:54).
For this is what you do; by all the brothers throughout Macedonia.
He doesn’t just say: you have been taught by God, but: I know this from your deeds. I mentioned Macedonia because Thessalonica is the main city of Macedonia.
We beseech you, brethren, to prosper more and to strive diligently to live quietly, to do your own work and to work with your own hands, as we commanded (παρηγγείλαμεν) to you.
I know that you are brotherly loving; This is what we pray for, that you may be more successful in brotherly love and be more generous. There may be a stop here (pause in reading the text), and then read from a new beginning: to live quietly. Or: and try hard to live quietly, to do your job. These words show that they are lazy, do things they shouldn't, and are restless. Having said: “and work with your own hands,” the apostle shames those who abandon physical labors and seek spiritual ones. Tell me, foolish ones: does anyone fast with their hands? or reclining on the bare ground? No. Meanwhile, he talks about bodily labor, which is rather spiritual, about giving to others from one’s labors, namely the poor. And since poverty resulted from the plunder of estates, he teaches them to work so that they can give alms. If he commands those whose property was plundered for Christ's sake, then how much more to others.
So that you may act decently before outsiders and not lack for anything.
That is, so that you do not behave indecently by asking for alms from infidels. It was good that the apostle did this so as not to upset them. For, he says, if the faithful are tempted when they see a healthy person asking for alms (for which such people are called sellers of Christ), then even more so are the infidels tempted.
I don’t want to leave you, brothers, in the dark about the dead (περί των κεκοιμημένων - deceased).
Here the apostle is talking about the resurrection. If they had been told about this before, he still thought now to reveal some secret. Or, they knew everything about the resurrection, but they cried, which is why he is now treating. But since ignorance of many things saddens us, and knowledge, on the contrary, eases sadness, he says: I don’t want to leave you in the dark. He did not say: αποθανόντων - about the dead, but: κεκοιμημένων - about the departed, showing by the very expression that there will be a resurrection.
So that you do not grieve like others who have no hope.
What hope? Hopes for resurrection. For those who have no hope of resurrection must mourn. Let's listen and be horrified. Why? Because you don’t want to leave them in the dark so that they don’t grieve? After all, you do not say: lest you be punished, but lest you grieve. He says this because this sorrow entails punishment.
For if we believe that Jesus died and rose again, then God will bring with Him those who sleep in Jesus.
Just as, he says, He raised the Lord, who suffered physically and died, so He will also resurrect us. Look, since the resurrection of the Lord has already taken place, how boldly he speaks about Him: died - απέθανε; meanwhile, about us, since our resurrection still has to happen, the deceased speaks - τους κοιμηθέντας, thereby indicating the possibility of awakening. For, he says, does he who goes to sleep really not hope that he will get up? The words dead (κοιμηθέντας - deceased) in (δια) Jesus will lead can be understood in two ways: either he will bring through Jesus, that is, the Son will be the mediator of the resurrection for them and will present them before the Father; or: those who died in Jesus, that is, the faithful. For those who have Christ in themselves also die (κοιμώνται) in Jesus. So, the apostle speaks here of a private resurrection, that is, a glorious one, which belongs to the faithful and which will be with the Lord. He will bring them with Him, that is, with the Lord, he will take them away from everywhere on the clouds. Although the Thessalonians knew about the general resurrection, the apostle now wants to console them by pointing out that the resurrection of the faithful will be in glory and honor, so that they will not grieve. Everyone will be resurrected, but not everyone in glory, but only the faithful, that is, those who combine deeds with doctrine. Pay attention to all of the following.
For we say this to you by the word of the Lord.
Intending to say something extraordinary, he confirms this with the word of God: for I do not speak from myself, but what I learned from Christ. This, like the following: it is more blessed to give than to receive (Acts 20:35), he clearly heard from his Teacher. The rest he spoke according to the inspiration of the Spirit.
That we who are alive and remain until the coming of the Lord will not warn the dead (κοιμηθέντας).
What he said in the Epistle to the Corinthians: suddenly, in the twinkling of an eye (1 Cor. 15:52), he says this now. Since it seemed difficult for those who had decayed to be resurrected, he says that the living will not precede them; but it is easy for God to bring both those who remain whole and those who have decayed. When he says: we are living, he does not point to himself; for he did not have to remain alive until the general resurrection, but on the faithful: therefore he added: those who remained until the coming of the Lord. For, as we say, he points to all those who will live to see that time. But Saint Methodius means souls by living, teaching that souls will not appear before bodies; because first the bodies will awaken so that the souls can be united with them, about which the apostle said that they will remain alive, for souls are immortal.
Because the Lord Himself, with a proclamation, with the voice of the Archangel and the trumpet of God, will descend from heaven.
You, he says, do not doubt what I say: and the Lord Himself will command it. How will he command? In the voice of the Archangel, who rules over the other angels and calls: prepare everyone, for the Judge is coming. There will be many trumpets, but the Judge will descend at the sound of the last one. Just as the Father on Mount Sinai had trumpets and angels serving Him, so the Son will have this as a King. Or: the command of God will cause the earth to return bodies that have changed into incorruption; and the voice of the archangel, in the concelebration of the angels, will bring about the fact that those scattered everywhere will be gathered into one.
And the dead in Christ will rise first.
Dead in Christ, that is, faithful. Since they are to be caught up in the clouds, they will be resurrected first. The rest are last, since they have neither to be admired nor to be met.
Then we who are left alive will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord.
Although the dead will rise first, we who live, of course, worthy like them, will be caught up in the clouds, just as the Lord was caught up in the clouds. If the Lord is to come, then why will the believers be raptured? For honor's sake. For, just as when a king enters a city, honorable citizens come out to meet him, and the criminals inside await the judge, so it will be then. Sinners, even if they are Christians, wait below, and the righteous admire, and thus receive benefits in all abundance, always being with Christ.
So comfort one another with these words.
So as not to grieve like others who have no hope of resurrection.
Chapter Five
There is no need to write to you about times and seasons, brethren.
It is unnecessary and useless to know the times and seasons of the end (Acts 1:7). The Lord did not even reveal this to the apostles when they approached and asked Him. But Paul, from the unspeakable words (2 Cor. 12:4), perhaps could have known about this.
For you yourselves know with certainty that the day of the Lord will come like a thief in the night.
By the Day of the Lord we must understand both the general death and the private death of each, for this latter too is unknown when it will come for everyone. And this is good for us for many reasons. Firstly, because if a person knew his last hour, then He would continuously commit every sin, and then, towards the end of his life, he would approach the font. Secondly, because many, if they knew that they would die tomorrow, would cause countless disasters to their enemies, either simply out of despair, or out of a desire to be satisfied with the blood of their enemies - which does not happen now, thanks to this. that they are held back by the fear of death and the love of life. Moreover, people who are attached to life might die of sadness if they knew the fateful hour of their death. Finally, even the righteous, exposed to dangers, would not deserve such a reward; because it would seem that since they know that they will die not now, but after so many years, that is why they do not spare themselves. Now, when it is unknown whether they will endure danger, and yet they do not spare themselves, their virtue is undoubted. Just like the three Jewish youths, this is why they deserve more surprise because, not knowing for sure whether they would be saved from the fire, they still did not worship the idol (Dan. 3:24). So, our death is like a thief in the night. You know this, O Thessalonians, from what the Lord has said; you do not know at what hour your Lord will come (Matthew 24:42).
For when they say, “Peace and safety,” then destruction will suddenly come upon them, just as the pain of childbirth befalls one who is pregnant, and they will not escape.
Since those who insulted the Thessalonians spent their lives in pleasure, the apostle now consoles the believers, saying: do not think that they will escape punishment. Death will come to them too, an unexpected death, heavy and containing many sorrows, like the torment of a woman giving birth. But if Elijah and the Antichrist come, why does Paul now say that destruction will suddenly overtake them? Because the Antichrist and Elijah are a sign of a common death; the coming of Christ is not yet; it will be sudden and unknown when. Pay attention to the comparison with the pangs of birth. For even there the woman knows that she will give birth; but when exactly, he still doesn’t know. That is why many women, not foreseeing anything, gave birth after seven months, and on the road. And just as they, while playing and laughing, are suddenly subjected to unspeakable torment, so the souls of those who now spend their lives in amusements, when that day comes, will in no way escape torment.
But you, brothers, are not in darkness for the day to overtake you like a thief.
That is, you do not lead a dark and unclean life. So what? Surely death would not come unexpectedly for them, even if they were not unclean? It will come unexpectedly, but will not bring them any sorrow. For even a thief cannot do any harm to those who are awake and have the light, even if he manages to enter them; on the contrary, he completely robs those who are in darkness and sleeps and leaves.
For you are all sons of light and sons of day.
Just as those who do what is worthy of Gehenna are called sons of Gehenna, and those who are disobedient are called sons of disobedience, so those who do the deeds of light are called sons of light and day.
We are not the sons of the night or darkness.
That is, sin.
So let us not sleep, like others, but let us stay awake and be sober.
That is, let us not neglect good deeds. Increased wakefulness is sobriety. For one can stay awake, but not be sober; Therefore, the apostle seems to be saying: let us do good works soberly and carefully.
For those who sleep sleep at night, and those who get drunk get drunk at night. Let us, being sons of the day, be sober.
Here the apostle calls those who remain in evil as sleeping, as those who are motionless towards virtue and immersed in dreamy delights. That's how things really are real life, no different from sleepy dreams. Further, intoxication refers not only to intoxication from wine, but also from all passions, as it takes a person out of his ordinary state and darkens the sovereign soul, that is, the mind. So, you should not be like that, for you are not the sons of night and darkness, but the sons of the day through baptism and acceptance of the yoke of the commandments of God.
Putting on the armor of faith and love.
It is not enough to be awake and sober; one must also be armed. For whoever is alert and sober, but does not have weapons, may be immediately overcome by robbers. Having said: in the armor of faith and love, the apostle pointed to dogmas and righteous life, which, in fact, means sobriety. And you should not just have it, but like armor. For nothing can quickly cut through the armor; on the contrary, it forms something of a stronghold for the chest, and not one of the fiery arrows of the devil will touch us.
And a helmet of hope of salvation.
Just as a helmet, covering the most important part of us - the head, saves and preserves it, so hope protects the mind and saves it, not allowing anything from the outside to fall into it. Pay attention to the faith, hope and love he indicated elsewhere (1 Cor. 13:13), these three, which he now commands to acquire.
Because God has not appointed us to suffer wrath, but to receive salvation through our Lord Jesus Christ, who died for us, so that whether we wake or sleep, we might live together with Him.
Therefore, he says, we must acquire this weapon, because God did not put us in wrath, that is, he did not determine that we should bear His wrath, but in order to gain us for Himself and save us, by giving His Son to die for us. So, we must expect in dangers everything useful and great. For if we believe that He did not spare His Son for us, then let us hope that He will deliver us all the sooner from these dangers. Let us have this example before us and love both Him and our neighbors. For this purpose, he says, Christ died, so that whether we are awake, that is, we live, or sleep, that is, we die, we would live with Him. The apostle understood a different dream above and understands a different one here. What he says here has the following meaning: do not be afraid of bodily dangers, do not be afraid of death, even if we die, we will live, for He lives who loved us so much that He died for us.
Therefore encourage one another and edify one another, just as you are doing.
Do you see? So why do you make the excuse: “I’m not a teacher”? Encourage, he says, one another, since teachers do not have the opportunity to teach everyone.
We ask you, brothers, to respect your workers.
Since he said: exhort one another, so that they do not conclude that he himself is elevating them to the dignity of teachers, and so that they do not rebel against teachers, he says: even if I entrusted you with the edification of each other, I still urge you to treat to them with honor. For teachers are forced to endure many difficulties, which honor for them, of course, will somewhat alleviate.
And your leaders in the Lord, and those who admonish you.
If you honor those who intercede for you before man, then how much more should you express full gratitude to those who intercede for you before God? In the Lord, that is, he does not appear in worldly things, but in spiritual things, which are in the Lord, he prays for you, revives you through baptism, watches over you, admonishes and heals you, at midnight, if you call, he goes. You see how he speaks for you.
Not just, he said, love, but: mainly, as children of parents. For whoever loves Christ will love His servant, no matter what he may be, because through him he has been vouchsafed the terrible Mysteries. If you took an honest wife, do you not respect and love the one who brought her to you? You have received the Kingdom of Heaven, and you abhor the one who delivered it. Listen to Paul: for their cause, he says, love them.
Be at peace with each other.
He also writes: “with them,” that is, with the teachers. For he knew the possibility of arousing displeasure against them. Since they reprove and keep them from evil, they are hated. Therefore, there must be peace with them, and, moreover, not according to appearance, but in themselves.
We also beg you, brothers, to admonish the disorderly.
Here the apostle is speaking to teachers. Do not reprimand with severity, he says, or with arrogance, but admonish with meekness. For, having come to despair, a person becomes more impudent when he is severely reprimanded. Those who are disorderly are those who act contrary to what is determined by God. God assigned everyone his own rank; he who transgresses it is a disorderly person. The drunkard, the scolder, the covetous, and all those who sin live disorderly lives.
Comfort the faint-hearted.
The one who cannot bear temptation is cowardly. He is precisely the one sown on the rock (Matt. 13:5). Thus, he also needs support.
Support the weak.
That is, support the weak in the faith, as he says elsewhere: receive the weak in the faith (Rom. 14:1).
Be patient with everyone.
And to the disorderly, and the cowardly, and the weak. For this is the most decent means for a teacher, capable of converting everyone, even the rudest.
See to it that no one repays evil for evil.
If one should not repay evil for evil, then even more so - evil for good, or begin to do evil and harm someone who has not harmed in any way.
It is not enough not to repay evil for evil; one must, he says, repay oneself with good to the one who caused evil. This is precisely what the apostle teaches when he says: seek what is good. That is, try hard to do good, both in relation to each other, that is, to the faithful, and in relation to everyone, that is, to the unfaithful.
Always be happy.
At least you fell into temptation. Look: after he said that one should not repay evil for evil, he then commands us to rejoice. If a person is brought up in such a way that he does not take revenge on anyone for himself, on the contrary, he even does good to the person who caused sadness, then where can the sting of grief penetrate him?
Pray unceasingly, give thanks in everything.
The apostle showed the way to constant joy, to unceasing prayer and thanksgiving. For he who is accustomed to turning to God and thanks Him for everything that has served him well will obviously have constant joy.
For this is the will of God in Christ Jesus for you.
How will you always give thanks? If you realize that this is the will of God, that you should always be grateful to Him, as an everlasting benefactor in Christ Jesus, that is, through the assistance of the Lord Jesus. For He Himself also helps us to be grateful: He taught us to do what we learned from the Gospel.
Spiritand don't extinguish it. Do not disparage prophecies.
Since present life is night, God gave us a clear lamp - the Holy Spirit. But some made this lamp brighter, like all the saints; and others were quenched, like the five virgins who left him without oil, like the Corinthian fornicator who poured uncleanness into him. Therefore he said: Do not quench the Spirit, that is, the gift. Lock the doors, that is, the senses, so that the spirit of wickedness does not enter and the lamp does not go out. Bring no earthly worries, and the lamp will remain unquenchable. Or this way you can understand: they had prophets of God and false prophets. Since it was unknown who the true Prophet was, they turned away from everyone. Therefore, the apostle says to them: Do not quench the Spirit, that is, the gift in the true prophets, by turning away, as from false prophets, and do not despise the prophecies from the Holy Spirit.
Try everything, hold on to the good.
So what? Should we really accept false prophets? No, he says. But test everything, that is, examine both the false and the true with testing, and then accept the prophecies that turn out to be good, that is, read them as true and take them into account.
Refrain from all kinds of evil.
Not only from this or that, but simply from everyone, both from the false prophet and from sin.
May the God of peace Himself sanctify you completely.
The apostle also adds to the instruction a prayer that they may have security on both sides. What does it mean: in its entirety? That is, body and soul, as can be seen further.
And may your spirit and soul and body be preserved in their entirety without blemish at the coming of our Lord Jesus Christ.
Spirit, that is, the gift of the Holy Spirit, which we received through baptism. If we keep His lamp bright and unquenchable, we will enter the chamber of the Bridegroom; both soul and body will then be blameless if the spirit shines within us. Gregory of Nyssa says: since man consists of every type of soul - the physical, sensory and rational soul, the apostle used the word spirit to designate the rational part; soul - sensual, body - physical life in us. So, he prays that they will all remain blameless in everything, pleasing to God in everything.
He who calls you is faithful, and He who will do this.
Look at the humility! After he said a prayer for them, he says: do not think that you will be saved by my prayers, but by the goodness of God who called you. For if He called for salvation, and He is faithful, that is, true, then He will certainly do according to His will and save.
Brethren! pray for us.
Pay attention to humility: Paul also asked for their prayers.
Greet all brothers with a holy kiss.
Since he, being absent, could not greet them with the kiss of his own lips, he wants to greet them through others, just as we say: kiss so-and-so for me. And since there is also an evil kiss, like the kiss of Judas, he says: with a holy kiss.
Not so much for the sake of instruction, but for the sake of talking to them through the message: proof of ardent love. He conjures so that if they do not respect him, then at least for the sake of the oath they would fulfill what was commanded to them. Spells were so terrible for ancient Christians! But, alas, they are not like that now, they are not like that for us.
The grace of our Lord Jesus Christ be with you: Amen.
All the best, he says. He gave it to us. So, try to attract the most abundant grace to yourself by living worthy of what has already been given to you. May this grace protect us from every wrong path; may we live to the glory of the Father and the Son and the Holy Spirit. To him belongs all glory forever. Amen.
Notes
1. Migne, in a footnote, gives preference to another reading of this passage according to the Codex S. Marci Veneti. Instead of άπαιτοΰντες there is άδικοΰντες, that is, not offending anyone by demanding money. The first reading he finds disagrees with either the meaning or the grammatical rules.
2. Blzh. Theophylact reads: “and his own prophets” - και τους Ιδίους προφ"τας.
3. The words of Amen from the blessed one. Theophylact is missing.
4. Blzh. Theophylact reads: from our Lord Jesus Christ.
5. In the text of the bl. Theophylactus reads not just “from fornication,” but from “all fornication.”
6. Blzh. Theophylact reads: εχομεν instead of έχετε.
7. Blzh. Theophylact reads: παρ"γγειλα instead of: παρηγγείλαμεν.
8. Blzh. Theophylact reads: You don’t know at what time the thief (κλέπτης) will come.
9. In Greek text of the bl. Theophylact πάντα δε δοκιμάζετε instead of δοκιμάζοντες.
Thessaloniki (today Thessaloniki) is one of the most important trading ports of the Roman Empire. During the time of the Apostle Paul, the population of Thessalonica reached 200 thousand people. Greeks, Romans, and Jews lived here. There was a synagogue in the city, which attracted not only Jews, but also local residents who were aware of the general decline of morals in this port city. It is worth saying that the moral atmosphere in Thessalonica was far from righteous.
Read and listen to 1 Thessalonians
On our website you can read or listen to the First Epistle to the Thessalonians chapter by chapter. There are 5 chapters in total:
The activities of the Apostle Paul in Thessalonica
The Apostle Paul first came to Thessalonica during his second missionary journey. Paul visited the local synagogue and received permission to preach there. In his sermon, Paul said that, as stated in , the suffering, dying and resurrected Messiah came and his name was Jesus of Nazareth. As a result of the Apostle's activity, several people (Jews and Greeks) from Thessalonica turned to the Lord. Among the new converts were the wives of some of Thessalonica's leading men.
The duration of Paul's stay in this city is not established. Researchers' opinions vary from three weeks to six months. The latter is supported by the fact that the texts of the First and Second Epistle to the Thessalonians contain information that Paul worked here making tents. Moreover, there are the following lines:
15 You know, Philippians, that at the beginning of the gospel, when I left Macedonia, not a single church helped me with alms and acceptance, except you alone;
16 You also sent to Thessalonica once or twice for my needs.
This means that the Philippians sent gifts to the Apostle twice while he was prophesying in Thessalonica; this hardly indicates Paul’s short stay in this city.
It is clear from Paul's letters to the Thessalonians that his recipients were versed in many things. church concepts and Christian doctrine.
Despite the fact that Paul found many like-minded people in Thessalonica, there were also opponents of the new religion. Many Jews did not accept Christ, and decided to get rid of Paul by making false accusations against him. The accusation was formulated as follows: allegedly the apostle, with his speeches, provokes the population not to obey Rome and Caesar, offering worship to another King. The rulers of Thessalonica did not take such loud accusations seriously, but they demanded that Paul cease his activities. After this situation, Paul leaves the city, but those residents of Thessalonica who believed in Christ and remained in the city were constantly attacked by hostile Jews and pagans.
Place and time of writing of the First Epistle to the Thessalonians.
The Epistle was written by the Holy Apostle Paul in Corinth between the years 50 and 54. This message is one of the earliest. It was written after Galatians. It is very likely that the co-authors of the Epistle were Silas and Timothy.
Summary and Interpretation of First Thessalonians
The situation of the Christian converts in Thessalonica greatly worried Paul. He received news that believers were enduring all trials with steadfastness. Paul writes First Thessalonians to thank and encourage the community in Thessalonica. The apostle also answers a number of questions that the Thessalonians conveyed to Paul through Timothy. In his Epistle, Paul also refutes the false rumors that began to spread after his departure.
The apostle calls on the community to remain steadfast in the faith, resist moral laxity, and explains to believers what will happen to those who die before the next coming of Christ. In the letter, Paul discusses death and resurrection, as well as the imminent coming of the Lord.
Apostle Paul
The first letter of the Holy Apostle Paul to the Thessalonians. Chapter 5, verses 14-23.
The city of Thessaloniki, or as it is commonly called today - Thessaloniki, began to occupy an important geopolitical position in ancient times. The reason was that Thessaloniki is located on the shores of the Aegean Sea and, even in the era of Antiquity, began to be considered the sea gates of Europe. The city was founded in the fourth century BC by Cassander, king of ancient Macedonia. In the first century AD, Thessalonica, like any major port city of antiquity, was a real “melting pot” of different peoples, cultures and traditions. Here one could meet representatives of almost all regions of the Roman Empire. In addition, Thessalonica had a large Jewish Diaspora, centered around the synagogue - a place of religious gatherings for Jews. In 51, one of the most prominent disciples of Jesus Christ, the Apostle Paul, arrived in Thessalonica to preach. He ended up in Thessalonica, strictly speaking, forcedly - expelled from the city of Philippi for his ardent preaching. Initially, the Apostle Paul, in his traditional way, went to the synagogue to tell about the Savior and His teaching to his fellow tribesmen, but, as happened earlier, it was not the Jews who responded to Paul’s sermon, but the pagans, who, having been baptized, became the basis of the Thessalonian Church . It was to them that the Apostle Paul sent a message in 52, an excerpt from which is read this morning during the service.
Brothers, 5.14 We beg you to admonish the disorderly, comfort the faint-hearted, support the weak, be patient with everyone. 5.15 See to it that no one repays evil for evil; but always seek the good of each other and everyone. 5.16 Always rejoice. 5.17 Pray without ceasing. 5:18 In everything give thanks: for this is the will of God in Christ Jesus for you. 5.19 Do not quench the Spirit. 5.20 Do not disparage prophecies. 5.21 Test everything, hold fast to what is good. 5.22 Abstain from all kinds of evil. 5.23 May the God of peace Himself sanctify you completely, and may your spirit and soul and body be preserved completely without blemish at the coming of our Lord Jesus Christ.
The Christian community of Thessalonica did not cause the Apostle Paul such experiences as, for example, the Corinthian church. However, there were problems here too, which Paul tried to solve in his letter. The Thessalonian Christians responded very warmly to the apostle's preaching, but some of them misunderstood elements of Christian doctrine. In particular, the words of the Apostle Paul about the Second Coming of Jesus Christ and the Last Judgment were perceived by them as if these events were to take place any day now. Therefore, part of the Christian community of Thessaloniki sharply withdrew from social and family responsibilities. People believed that if the Second Coming took place in the near future, then their daily activities would no longer matter. The Apostle Paul, having learned about the mood of some Thessalonian Christians, calls on them to come to their senses and return to fulfilling social and family responsibilities. He reminds that only God knows about the day and hour of the Second Coming, therefore Christians, of course, should not forget about the end of the world and the Last Judgment, but this should not lead to anarchy in the church community. Moreover, the apostle emphasizes another important idea. The Second Coming of Christ and the Next One Last Judgment- grandiose events, but Christians should wait for them not in a state of despondency or fear, but in calmness, prayer and joy, in anticipation of a future meeting with the Savior. According to Paul, the numerous spiritual gifts that the Christians of that city had could help maintain a healthy mood in the Thessalonian community. In particular, some Thessalonians could prophesy - in the context of the ancient Church, see the sins and virtues of other people. By supporting piety and exposing shortcomings, the prophets helped the Thessalonian community unite and become one of the centers of the spread of Christianity in Europe.
Chapter 1, 9–10. Christians! You live with to serve the living and true God and to look for His Son from heaven, whom He raised from the dead, Jesus, who will deliver us from the wrath to come. So, we absolutely must in this life serve God with fear, faith and good deeds and wait for the judgment of the Son of God, our Lord Jesus Christ.
Chapter 2, [Art.] 3 et seq. In our teaching there is no error, no unclean motives, no deceit; but, just as God has deigned to entrust us with the gospel, so we speak, pleasing not men, but God, who tests our hearts. For we never had before you any words of endearment, as you know, or any form of self-interest: God is my witness! We do not seek human glory either from you or from others: we could appear with importance, like the Apostles of Christ, but we were quiet among you, like a nurse tenderly treats her children. So, out of zeal for you, we wanted to convey to you not only the gospel of God, but also our souls, because you have become kind to us. For you remember, brethren, our labor and exhaustion: working night and day, so as not to burden any of you, we preached the gospel of God to you. You and God are witnesses of how holy and righteous and impeccable we acted before you, believers, because you know how each of you, as the father of his children, we asked and convinced and begged to act worthy of God, who called you to His Kingdom and glory . What language! This is the language of the most tender father who loves his children completely unselfishly - even more than the language of a father! This is the language of the most holy and sublime love, the love of God! Let us compare our actions with the words of the apostle: we are also preachers. Are we so selfless, do we have love for our flock?
Chapter 3, 2[–8]. We must affirm and comfort our flock in their sorrows with our faith, that this is how we are destined In this life. For even then, as we were with you, says the apostle, We predicted to you that we would suffer, as it happened, and you know. Therefore, I, unable to bear it any longer, sent(I couldn’t resist sending to inquire) learn about your faith, lest the tempter tempt you(devil) and our labor did not become in vain. Now, when Timothy came to us from you and brought us good news about your faith and love, and that you always have a good memory of us, wanting to see us, just as we do you, then we, in all our sorrow and need, We were comforted by you, brethren, because of your faith; for now we are alive as you stand in the Lord. This is the love of a father for his children in the highest degree! The Apostle was worried whether the faith of his children, born of the gospel of Christ, had wavered, but hearing that it had not wavered, and having learned about their love for themselves, he was comforted and calmed down in his sorrows and deprivations, which were so great for him. He considers himself as if resurrected at the news of their faith: we are alive as you stand in the Lord. 12[–13th century] And may the Lord... fill you with love for each other and for everyone... to establish your hearts blameless in holiness(faith) before our God and Father at the coming of our Lord Jesus Christ with all His saints. Amen. The apostle's prayer was probably valid. We must also pray about this.
Chapter 4, [Art. 1–9]. Brethren, we ask and beseech you by Christ Jesus, that having received from us how you ought to act and please God, you may abound more and more in this, for you know what commandments we gave you from the Lord Jesus. For this is the will of God, your sanctification, that you abstain from fornication; so that each of you knows how to keep his vessel in holiness and honor, and not in the passion of lust, like the pagans who do not know God... For God has not called us to uncleanness, but to holiness. So rebellious(to us, mentors) disobedient not to man, but to God, who gave us His Holy Spirit([about Tr.]).
There is no need to write to you about brotherly love; for you yourselves have been taught by God(through the apostle) to love each other. 14[–17] art. If we believe that Jesus died and rose again, then God will bring those who died in Jesus with Him... The dead in Christ will rise first(remaining alive)… together with them we will be caught up in the clouds to meet the Lord in the air, and so we will always be with the Lord. This is the most gratifying hope for a Christian.
Chapter 5, 2 art. The Day of the Lord will come like a thief in the night. 4[–10 st.] But you, brothers, are not in darkness for the day to overtake you like a thief. For you are all sons of light and sons of day: we are not sons of night nor of darkness. So let us not sleep, like others, but let us stay awake and be sober. For those who sleep sleep at night, and those who get drunk get drunk at night. But let us, being sons of the day, be sober, having put on the breastplate of faith and love and the helmet of the hope of salvation, because God has not appointed us to receive wrath, but to receive salvation through our Lord Jesus Christ, who died for us, that if we watch , or sleep, lived with Him.(The above night is, of course, moral.)
12[–13]. We ask you, brethren, to respect those who labor among you, and those who preside over you in the Lord... to honor them especially with love for their work; be at peace with each other. This is said about us. [Art. 16–19.] Always be happy. Pray without ceasing. In everything give thanks: for this is the will of God in Christ Jesus for you. Don't quench the spirit. Here is the Holy Trinity! 24. Faithful is He who calls you V eternal glory My, Who will do this, will fulfill His calling.
